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29 May 2009

Kemampuan Bertahan Sekolah 'MAHAL'

Oleh. Purwalodra

Gencarnya kampanye sekolah gratis di Indonesia, telah meningkatkan denyut jantung para pengelola sekolah swasta yang berbayar ‘mahal’. Pasalnya dari tahun ke tahun, sebelum sekolah gratis dikumandangkan, pengelola sekolah swasta berbayar ‘mahal’ ini sudah mulai menurun quantitas muridnya, kalau tidak mau dibilang menukik tajam. Bagaimana kelangsungan hidup sekolah-sekolah yang berbayar ‘mahal’ ini kelak ? Bagaimana mereka bisa bertahan dengan biaya operasional yang terus meningkat ?. Lalu, apa tujuan pendidikan mereka sebenarnya ?.

Menjawab pertanyaan tersebut, tentu membutuhkan banyak analisis dari berbagai disiplin ilmu, baik praktis maupun teoritis, namun tidak berarti kita tidak bisa melihat dari sudut yang paling sederhana yang difikirkan oleh masyarakat pada umumnya. Sebagai asumsi dasar saja, bahwa sekolah gratis memungkinkan seluruh rakyat Indonesia dapat menikmati pendidikan (wajar 9 tahun). Dan saya pikir inilah salah satu tujuan Negara Kesatuan Republik Indonesia (NKRI) dibentuk serta didirikan. Kalau kemudian, masyarakat Indonesia ikut serta membantu Pemerintah dalam mencerdaskan kehidupan bangsa, dengan mendirikan sekolah swasta, tentu menjadi perbuatan yang sangat mulia. Namun ketika tujuan pendidikan bergeser ke orientasi lain, selain mencerdaskan kehidupan bangsa, maka apapun yang dilakukan akan penuh dengan onak dan duri.

Sekolah dikatakan ‘mahal’ pada awalnya didasarkan kepada kebutuhan operasional sekolah dan penyediaan fasilitas belajar mengajar yang layak dan memadai. Penyediaan fasilitas, sarana dan prasarana sekolah dengan dana investasi ini kemudian memaksa masyarakat Pengelola Pendidikan untuk menentukan strategi secara ekonomi. Keterdesakan pemenuhan fasilitas pendidikan, memaksa Pengelola sekolah swasta melibat pihak ketiga (Bank maupun investor) untuk mendanai kegiatan persekolahan ini dengan persyaratan-persyaratan secara ekonomis. Akhirnya, mau tidak mau, suka tidak suka, Pengelola pendidikan memiliki oerientasi baru untuk mengelola sekolah secara ekonomis.

Orientasi baru yang dimiliki oleh Pengelola pendidikan yang telah dipengaruhi oleh pihak ketiga (bank atau investor lainnya), menganggap murid alias siswa adalah konsumennya dan sekolah sebagai produsennya. Maka dengan demikian wajar saja jika sekolah-sekolah swasta banyak dikelola dengan system perseroan terbatas, yang hanya mementingkan laba-rugi.

Meskipun belum ada penelitian valid, yang secara cermat membandingkan outcome pendidikan yang berasal dari lembaga, yang berorientasi laba-rugi dengan outcome yang berasal dari lembaga, yang memiliki orientasi sosial. Saya yakin nilai-nilai budaya sekolah yang terserap oleh murid-muridnya akan jauh berbeda. Hubungan produsen-konsumen, investasi finansial dan orientasi laba-rugi tidak akan menciptakan lingkungan yang bersifat akademis, karena paradigma semacam itu hanya bersifat pragmatis yang berorientasi material. Ilmu Pengetahuan dan teknologi, serta Iman dan Taqwa, tidak ada hubungannya dengan untung rugi secara pragmatis. Bahkan jika kita merujuk pada pemikiran Edward Sallis, Sudarwan Danim (2006) yang mengidentifikasi 13 ciri-ciri sekolah bermutu, yaitu :

  1. Sekolah berfokus pada pelanggan, baik pelanggan internal maupun eksternal.
  2. Sekolah berfokus pada upaya untuk mencegah masalah yang muncul , dengan komitmen untuk bekerja secara benar dari awal.
  3. Sekolah memiliki investasi pada sumber daya manusianya, sehingga terhindar dari berbagai “kerusakan psikologis” yang sangat sulit memperbaikinya..
  4. Sekolah memiliki strategi untuk mencapai kualitas, baik di tingkat pimpinan, tenaga akademik, maupun tenaga administratif.
  5. Sekolah mengelola atau memperlakukan keluhan sebagai umpan balik untuk mencapai kualitas dan memposisikan kesalahan sebagai instrumen untuk berbuat benar pada masa berikutnya
  6. Sekolah memiliki kebijakan dalam perencanaan untuk mencapai kualitas, baik untuk jangka pendek, jangka menengah maupun jangka panjang.
  7. Sekolah mengupayakan proses perbaikan dengan melibatkan semua orang sesuai dengan tugas pokok, fungsi dan tanggung jawabnya.
  8. Sekolah mendorong orang dipandang memiliki kreativitas, mampu menciptakan kualitas dan merangsang yang lainnya agar dapat bekerja secara berkualitas.
  9. Sekolah memperjelas peran dan tanggung jawab setiap orang, termasuk kejelasan arah kerja secara vertikal dan horozontal.
  10. Sekolah memiliki strategi dan kriteria evaluasi yang jelas.
  11. Sekolah memandang atau menempatkan kualitas yang telah dicapai sebagai jalan untuk untuk memperbaiki kualitas layanan lebih lanjut.
  12. Sekolah memandang kualitas sebagai bagian integral dari budaya kerja.
  13. Sekolah menempatkan peningkatan kualitas secara terus menerus sebagai suatu keharusan
Pemikiran Edward Sallis ini memahamkan kita untuk senantiasa ‘bercermin’, mengevaluasi diri, bahwa sudah saatnya tujuan pendidikan nasional, kita kembalikan kepada ‘rel/track’ yang sesungguhnya, yaitu mencerdaskan kehidupan bangsa. Kemampuan bertahan bagi sekolah-sekolah ‘mahal’ harus disesuaikan kembali dengan ‘riil cost’ yang ada, begitupun dengan jumlah murid yang ditargetkan.

Pada akhirnya, saya masih yakin bahwa ‘sekolah mahal’ masih bisa bertahan hidup di dalam belantara ‘sekolah gratis’, asalkan bisa merubah paradigma dan memiliki orientasi baru dengan strategi bertahan yang sangat efektif. Mungkin, inilah awal pentingnya pembahasan yang lebih komprehensif dan tajam bagi para Pengelola sekolah mahal di Indonesia.

Bekasi, 18 Mei 2009.


Baca selengkapnya……

15 May 2009

I, Identity (3)

By. Dr. Susan Lucas

Hibernation

We finally give up our pursuit and sit down so that we may begin to think. Our skins begin to crust over, and a cocoon forms around us. In this cocoon, our thoughts magnify, and we receive revelations. We feel our skin, and we realize how beautiful we are. We realize how good it feels to be different, to unique, to have our own ideas, thoughts, and desires. Like Neo, we begin to lose our faith in fate, destiny, or chance because we do not like a God that plays dice, and we do not like the idea that we are not in control of our lives. Society taught us that it was a sin to be different.

We feel that it is a sin to be the same. Now, we leave the rest of the world behind. We are no longer caterpillar. There was a time when a dream would take over our very souls, and we would imagine that we were Icarus falling from the sky. We would scratch the sky so that answers may rain upon us. Inside of this cocoon, we are separate from the rest of the world, and the answer feels nearer than ever. And then, similar to the flash of an explosion, revelations rain inside of our hearts. A voice screams out that the Oracle at Delphi was wrong when it preached us to “know thyself.” A voice screams out that the greatest sin in the universe is to ask the world the question we have asked all along: WHO AM I? It is a greater sin than to ask that question than it is to kill a million people. To ask such a question is a sin against humanity, a sin against the self, a sin against god. The voice screams out, “To ask “Who am I” is to give up all power of one could possibly be. The second we ask this question, give the world the power to decide who we are. We give our parents, we our teachers, our friends all the power to decide who we are. There are certain inalienable rights every single person has. These are rights that not even God himself can trespass on. The greatest of these rights is the right to be exactly who we are to be. The Oracle at Delphi is wrong. Power is not in “knowing thyself”. The truth is that the sacred words shall be, “Declare Thyself.”

To know thyself is to place your identity in the hands of the universe. We are all born a tabula rasa, and society imprints its values and views on us. If we do not proclaim the power to declare who we are, society will do it for us. The question, then, is not “Who am I?”, but rather, “Who do I declare myself to be?” This is the greatest question of all, and not even God can decide for us.” The voice turns out to be our very own. We screamed out the greatest epiphany of all, and in this cocoon we shall create ourselves. We shall declare who we are, we shall declare who we are to be.

We shall declare a reason to exist, we shall declare a purpose, we shall declare a mission. We shall declare the colour of our wings, the paths we shall walk, our roles in life, our occupations, our romances, and everything else that can be declared. We have learned that titles and names can be taken away, but what we declare ourselves to be is forever our right. And what we declare ourselves to be can never be taken away by the people, for the people, or from the people. When we burst from our cocoons, allow us to be reborn a new name, a new person, a God of our own fabric of reality.

Metamorphasis

We have wings now, and we fly amongst a world of caterpillars. Yet, there is still hope, there is still love. We have enemies now, and we have few friends. But, that does not matter to us, because Einstein comforts us. He tells us that, “Great spirits have always encountered violent opposition from mediocre minds. The mediocre mind is incapable of understanding the man who refuses to bow blindly to conventional prejudices and chooses instead to express his opinions courageously and honestly." It is good to be different, it is good to be unique, it is good to have an identity, to have a purpose. We are butterflies now, and the answers to all the questions we ever desired to know the answers to are all within us. Now we pray that you go declare yourself, because if you do not do it, humanity will do it for you. And, you will live a life filled with pleasing others. You will live a life filled with a heart that exists in the hands of people. And, your happiness will be dependent on the acceptance of others. One day, this may cause you to burn others for not following your religion, it may cause you to hurt others like Hitler did, it may cause you to do the cruellest things all because the insecurity within your being is unbearable. Declare yourself, and set yourself free. And never, ever, ask the world “Who am I?”, because nobody has the right to answer that but you. The greatest corruption in the universe comes from not knowing thyself, and then trying to find yourself in the smiles of humanity as a result. Somewhere off in the distance, someone is declaring his identity under a pebble, under a grain of salt, under a sand dune, inside of a wet marsh where light gets trapped but never escapes. Somewhere off in the distance there is a boy who has declared his mission in life, and he will see through to it that it gets fulfilled. A girl no longer scratches the horizon with her fingernail, because she now hopes to break through it inside of a spaceship designed by her own two hands. We are no longer falling Icaruses.

Sources :

  • "Alabama Clergymen to Martin Luther King, Jr., Prompting his Letter from the Birmingham Jail." Abortion - Pro Life - Priests for Life. 17 Mar. 2009 .
  • Greene, Robert. 48 laws of power. New York: Penguin Books, 2000.
  • Homer. The Iliad of Homer. New York: University Of Chicago P, 1961.
  • "Letter from a Birmingham Jail [King, Jr.]." African Studies Center, University of Pennsylvania. 17 Mar. 2009 .
  • Cousens, Gabriel. Spiritual Nutrition Six Foundations for Spiritual Life and the Awakening of Kundalini. New York: North Atlantic Books, 2005.
  • Emerson, Ralph W. Walden, Essays on Nature.
  • "Memorable Albert Einstein Quotes." ASL & Associates' Home Page. 06 May 2009 .
  • More, Thomas. Utopia (Penguin Classics). New York: Penguin Classics, 2003.
  • Rand, Ayn. Anthem. New York: Boomer Books, 2007.
  • Rand, Ayn. The Fountainhead (Centennial Edition Hardcover). New York: Plume, 2005.
Final Note: The writing style of this essay was inspired by Ayn Rand’s book Anthem, not in the sense of how it is written, but in the reference to the word “we” constantly being used. I hope you enjoyed this paper.


Baca selengkapnya……

I, Identity (2)

By. Dr. Susan Lucas

Caterpillar

We are able now. We have grown, and we know what is expected of us out of life. We have grown reasoning faculties. We see caterpillars everywhere. There are old caterpillars, young caterpillars, middle aged caterpillars, and dying caterpillars. We all look similar, yet our hearts distinguish us from one another. Maybe we shall remain this way forever. But, that would be a curse because we want so much more.

So we ask our parents the forbidden question: “Who am I?”. And they respond by telling us what they desire us to be instead of who we are. Years pass, and we forget that the question exists. We rush off to our schools, and the days are just like all the rest. An instructor teaches a lesson that nobody cares about. Textbooks are used as pillows, and windows are observed as dreamscapes, portals to an outside world where everybody is happy and clarity is felt far and wide. Yet, when it rains, I cling to my umbrella tightly because I realize that even the outside world has its harsh moments. Then in the most unexpected moments, we do a favour for someone and they return to us a smile. A smile that pierces through our heart and gives us a sense of happiness and peace. We have a realization that power, happiness, and bliss can only come from making others smile. Somewhere far away, unbeknownst to us, Ayn Rand clutches her fist in disapproval, and Lord Krishna frowns. We dance in the streets, racing home into the arms of our parents, into the arms of society, into the arms of the world. We embrace a new philosophy: Selflessness. And, thus, we make it a mission to lose ourselves, to live unselfishly, so that we may live for the world. We live to make others smile, we live for the peoples’ contentment, and we care not to forever be butterflies.

We drown ourselves in Emerson’s words when he preaches that we must lose the self. Suddenly, we become transparent eyeballs reflecting the currents of the universe. There is no more you, there is no more I, there is only Us. There is only mankind. There is only one name, one nation indivisible under God. There is only One. The most wretched place, we are taught, for the heart to exist is inside of our chest. So, we place our heart in the hands of humanity, and we give it to them so that we may live up to the ideals expected of us. Mother and father will be proud of us, because they gave birth to us to live the life they could never live, the life they always dreamed of. Who are we to wrong their wishes? Sometimes, in the quietest of moments, we feel a thumping in our chest but we quickly ignore it because there are other duties to be fulfilled. We have a world to please. “One day, I will become a doctor, and the world will finally accept me”, said the boy. ”One day, I will become head of the clinic, and the world will finally accept me”, said the doctor. So, we race onward! Yet, our souls cry on the inside as they die. It is a sin to have soul, we are taught, because a soul is what makes us different. And differences causes chaos amongst society. We must live for the people, by the people, from the people.

The Pursuit of Power

We burn to answer the question, “Who am I?”, but as a response we only learn what it is to burn. No longer, no more. We are nothing. We are reflections of the universal, like Thoreau. We are part and parcel of the whole like Emerson. Days pass by, stars lose their glimmer, and food becomes bland, for who are we without our people? We are nothing. The anger builds up, and we return to religion. We are taught that to live for God is holy, yet to die for God is akin to the divinity of Christ. So, Johnny clutched a bible in one hand and a gun in the other. It is off to war to fight for God, to fight for religion. And we were taught to congregate, so that our God may be pleased with us. And we were taught that our God could be the only god worthy of worship, and all other worshippers of other Gods were sinners against humanity. It was at that moment that we realized all of Humanity was not to be pleased. Only some of humanity was to be pleased- the part that shared our views and values of God- , and the rest should be slain. So we went to war alongside Johnny, and we killed thousands. We killed in the name of the Lord, and we laughed at our childhood memories of scratching horizons with our nails because it was at this moment that we realized that even a bullet could not travel that far. We learned that bullets were made only to kill. And, to kill in the name of our Lord was holy. Laughable were the times of our childhood when we felt different, when we felt unique. The reality is that there are those who are with us, and there are those who are not. And those are not with us, even if they are not against us either, should be defeated. With each death, we grow more powerful. Watch as the world smiles back at us for the good we have done! We feel as though we have accomplished much, but why is it that we cannot sleep at night?

We became a doctor, we became what our parents desired us to be. We established a name, we established respect, and society should happily accept us now. We have all the riches in the world, we have killed in the name of God, we have become more powerful than the mightiest kings of Rome, we have servants, and we have associates. We would like to call these associates friends, but there is a sycophantic air around them that instils distrust within our bones. But, such a feeling is effervescent, and we can barely notice s because we have not had a friend in so many years that we have forgotten what friendship truly is. What we have here are titles. We are doctors, we are lawyers, we are pharmacists, we are teachers, we are engineers. Without these titles, we are nothing. Mankind has given us these titles, and we happily embrace mankind. We have given our hearts away so that the spirit of humanity may eternally smile upon us. Just like Julius Caesar who pledged his heart to Rome, are we not great for doing the same to the world? Yet, why is it that in the quietest of moments we feel regret, remorse, and pain? They have told us that to feel such things is a sign of God, for pain is a sign of healing. And we are sinners, so we must be punished for our crimes. But what were our crimes? We killed in the name of our lord, we became what our parents wanted us to be, we have amassed many riches, and our status is high and mighty. Yet, we still feel like criminals. Perhaps we have not slain enough. Shall, then, be the title of Crusader be dawned? Shall a march be incited upon the rest of the world who has caused evil by believing in another God? Is God angry at us for not fulfilling the great promise we made to our religion that all those against it shall be obliterated? We ask this to society, and it smiles back at us. It is the same loving smile we received when we became doctors, it is the same smile we received when we marched with Johnny and slew in the name of God, it is the same smile we received when we killed our souls and placed our hearts into the hands of mankind. And we turn our backs for a second to feel if there is a dark corner to creep into anymore, because for the first time in our lives we feel as though the darkness could possibly be more trustable than humanity’s smirks. A vision flashes before our eyes, and suddenly we remember what it means to Dream. We fall to our knees, and we cry a thousand tears as remorse fills our beings. And then like the birth of a star, something explodes inside our chest and we finally feel our hearts beating once again. It feels like we are back home, and there is finally a sense of peace in the dark chasm. We raise our heads to the sky, and we finally ask the estranged question: “Who am I?”

Ascension

Somewhere from the depths of the darkness, we have a dream as our bodies fall asleep. It is a strange feeling to dream once again after not having dreamt for so many years. It is evident that sleep was made so that humans could learn to listen to the beatings of their hearts and the messages that the great beyond has to deliver us, because we are far too ignorant in our waking hours to notice all of the beauty around us. In our dreams, Rainer Maria Rilke preaches:

I would like to beg you, dear Sir, as well as I can, to have patience with everything unresolved in your heart and to try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don't search for the answers, which could not be given to you now, because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer.

To awaken with such clarity is very strange because we are not accustomed to such a feeling. Yet, realize that there is an answer to the question. We know not what that answer is, but there is hope. Our journey takes us toward men who gave their souls to humanity, and we learn of Hitler who killed Jews to receive the favour of Germany, we learn of Hussein who killed in the name of god, we learn of the snakes of Enron who desired so much to be loved and accepted that they stole from the very home they belonged to. And then we learn of men like Gandhi, Malcolm X, and Martin Luther King, men who also pursued power. Yet, understandably, what differentiated them from the rest is that they gave the power back to the people- the power not over others, but the power to live a life free from others’ expectations. The pursuit of power over others had turned us evil. The pursuit of acceptance and approval caused us to do wicked things, and we always placed the blame on God. No, we are to blame. When King and Gandhi preached civil disobedience, they did not do it to have control or power over others, neither did they do it for acceptance.

They marched to the beat of their own drummer, as Thoreau would say. They led mankind to the very heart it rejected. They united the people for only a few moments so that they would realize that each and every single person mattered in each and every way. We read a letter written by Martin Luther King from a Birmingham prison, and we compare it to Mein Kampf. We realize that Hitler pursued power because he felt rejected by the world, by the art institutions, by the doctors, and by his own sexuality. King pursued power so that it may be given back to the people. Long live the King. We read the Iliad, and we saw Achilles fight for a woman taken from him. In his pursuit, he killed many people in the name of justice. So much blood had fallen, and Achilles was blinded by his own pursuit of power. We glance at the words of Sir Thomas Moore in Utopia, and we see a perfect world, and even this does not resonate with us. It seems as to the fire of mankind to grow, to learn, to accept challenge, has died because everybody has been assigned a role. In such a society, the people live for the people, by the people, from the people. We lived in such a manner once, and it did not give us a sense of fulfilment. And, of the most divine documents, we read over and over again the following words: Know Thyself. Alas, how can we know ourselves if the answer is never revealed to us whenever we ask it? Perhaps one day we shall find the answer, perhaps when we are ready. Somewhere off in the distance, the rain drops slowly across the black asphalt, and there is serenity. A calm peace fills our bones as we come closer to the answer, and the rain falls heavier. All of our lives, we have only seen caterpillars, but tonight is different because the streets are dark and empty. And, somewhere far off in the distance, there is a butterfly.

An answer exists, then! We travel quickly toward the Butterfly, and it notices us. It notices our struggle, yet it does not move. We travel far and long until our legs begin to ache. Hours pass until we are able to speak to the butterfly face to face. We ask it, “Oh Butterfly, how did you come to be? How did you break away and become so different than all of the rest? Do you know the answer to who I am?!!!!!!!!” To this, the butterfly replied, “To the first question, I came to be after I burst from my cocoon. To the second question, I had to be different because I dared not to live like any other. Only those who dare to live according to their own heart beat can become butterflies. The final question is forbidden territory for me, and I must never reveal to you who you are because who you are would only be my perception of who you could become. And what you could become is limitless. Goodbye.” We try to speak to this butterfly, but it flies away so fast that there is nothing we can do. We are reminded of the Bible:

Ask, and it shall be given you; seek; and you shall find; knock and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. [Matthew 7:7-8].

We have sought for so long, and even yet, there is no answer. We do not wish to pursue a power which absolutely corrupts us. We would rather pursue the power of knowing ourselves so that we may live a life filled with peace and clarity.


Baca selengkapnya……

I, Identity

By. Dr. Susan Lucas

Somewhere off in the distance, someone is searching for his identity under a pebble, under a grain of salt, under a sand dune, inside of a wet marsh where light gets trapped but never escapes. Somewhere off in the distance there is a boy who has yet to figure out his mission in life, to finally understand why he is the way he is. In his dreams, he is a dying Icarus who constantly falls from the sky under a pair of melted feathers. It is a constant visual, a mathematical equation that has yet to be flawed, it is time, it is eternal. Sometimes in her waking moments, a girl scratches the horizon with her fingernail in hopes of discovering something so beautiful beyond what the eye can see that it may perhaps lift her from all the confusion life has to offer her and give her the clarity she has desired all of her life. There is a question on everybody’s mind, the question which books are written of and movies are scripted on. It is a question that has come in many forms throughout the history of mankind.

Eve took the apple in hopes of finding more, and the answer was not delivered. Alice went through her Wonderland, and she herself did not get a tangible answer. Time and time again, in the wildest of dreams we have ventured into the far unknown to ask, and it was at the moments we received no clear response that we learned that black holes do exist. So we asked, and we asked, and we asked, and we begged and we begged, and we pleaded, and we screamed for an answer, but we got none.

Rather, we learned that God is cruel, wicked, and a gambler, because the question all along was, “Who am I?”. So we searched in locked corridors, we looked under grains of salt, we ran our fingers across the horizon hoping that the scratches would tear a hole in the sky allowing rain to fall back into our world- a rain that would bring I back home to us. Holding the Bhagavad Gita near and dear to our hearts, we heard the words of Krishna when he proclaimed that we fulfil our duty, our destiny, our mission. And we screamed back to Krishna, “How can we fulfil our duty if we know not who we are, what our mission is, or why we exist?”. No response. We learned that God is a gambler who plays dice. He creates at will, and he has no reason other than to play around. He gave us sadness, and then he made sure the emotion worked properly by assigning us tears to fall from our eyes to signify the life of the feeling. All around we looked, high and low, near and far, on top of balconies, under our covers, and we still could not God. We still could not find who we are. So, we looked toward humanity for an answer. We looked for peace within our friends, our lovers, our drugs, our addictions, and we found an answer that could suffice: power, the greatest corruption of all. Eventually, to our great surprise, the answer came to us in the strangest of ways, in the strangest of places- we found ourselves....inside of ourselves.

Larvae

They say there is a huge collision of gasses before a star is a born. In one catastrophic smattering of different colours, lights, wavelengths, and elements, a bright firefly begins the first day of its life in the giant black canopy above. Such a collision makes us wonder if the star has its own song...a star song. Does it hum, does it hymn, does it whistle, does it sing? There is a certainty that strikes us, a certain kind of calmness, when we look up into the universe and point our fingers into the directly of a star that will never leave its place. It is almost as if this piece of the universe will always be there to serve as the part of a constellation that forms the very structure of our lives.

On the corner of every street, we see a sign indicating the name of that street. And this name will be enough of an identity for the street for as long as it exists. 50 states represent the land we belong to, and each shape has its own name. Every single direction we look, there is a name that belongs to something. As humans, we give things titles. Wood on water is a ship. Black is black. White is white. A box with light is called a light bulb. And then, there is us. We have been assigned the title human, and we have been assigned a name at birth. But, aren’t we greater than just a name, just a title? Aren’t we unique, aren’t we different? At birth, we are larvae, barely distinguishable form other babies. We grow, and we see our reflections, and we learn that we are beautiful, we are different, we are unique, and that we could never be a part of a constellation because of our irregular shape which makes us something unlike any other human to have ever existed. We barely know language, yet we hear strange words from beings we shall soon call our parents. “You are going to be a doctor one day! A lawyer perhaps, a teacher, a pharmacist, a scientist, an athlete, maybe even president!” We smile at the happiness they feel when they proclaim who we are to be in life. Still lost, still confused, our heads bobble as we are helplessly fed because of our dependency for survival.


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Psychic Intuition - Deep Soul Level

By. Tolga Savas

Psychic intuition is very wide subject to explore; within this article we will try to go deep to understand this phenomenon. First we will look at the word psychic; this word describes the matters that concern the soul / spirit, in western cultures we use the word psychic as a person who understands and can communicate directly to this spiritual dimensions. In eastern cultures psychics are called see ers, which is said that see ers are able to actually see this spiritual realm and receive guidance and messages from this spirit realm.

But what is spirit? Spirit is a belief that we are made of pure eternal essence, if we were to ask a religious folk what spirit is, then the answer would be that spirit is part of a holy being (God or Creator), and we are made in its image, thus we have this unseen part which is called spirit, which lives on even after our physical body ended its journey in this life, thus then traveling to spiritual dimension where spirit still lives on, similarly in some religious beliefs it reincarnates yet still lives on. Making it’s endless journey trough time and space. Also some people would disagree with this sort of assumptions, as we are beings who tend to seek hard facts before we submit to beliefs; this is understandable, because for us to survive in this complex existence, seeking hard facts has served our kind. Yet when we look at the wider world we live in, we come to see almost all people, almost all races on the face of earth actually believe in spiritual realms, yet tend to label such spiritual beliefs differently, serving the same master yet call it by different names.

Just like when we look at a block of cheese and know for a fact, that it has milk in it, we could say the same thing about us humans, that we have spirit in us, yet it cannot be seen. Psychic intuition is this part of us (spirit) at times revealing it self guiding us or protecting us. Our soul – spirit is pure in essence, thus without us realizing (some might call this subconsciously) comes out teaching us guiding us reminding us, that we need to pay attention to this side of our beings. Also when people say the word subconscious many people really do not understand this concept, because in life we say our subconscious mind works without us knowing (or being aware of) this is really upside down thinking, because this subconscious mind of us is really the conscious (aware) one, and our conscious mind is the half conscious (subconscious – semi conscious) this is how the psychic intuition (spirit – soul) works. Because in our waking day we tend to believe what we see to be real in existence, yet if we were really aware of existence of things we will see many things are not as they appear, yet we tend to illusion what we see to be really existent.

Psychic intuition, your soul purely at work knows reality, this phenomenon can be studied in this manner, let’s say we act in a manner, and we hunt an animal, let’s say a bird, now when we harm this bird, some might feel dominant powerful, and what if we see that the bird we just harmed has two little babies in a near by nest, what does that hunter intuitively feel? Purely intuitively it would feel sad, but how does it know that the act that he or she done is wrong? This is psychic intuition at work, it guides us, because consequences of that action will harm us, be it in this realm or in spiritual realm. Or psychic ability can work in a different manner; let’s say you are walking about in crowded shopping center and out of no where you feel strongly that someone is looking at you, yet out of all the people around you, you quickly make eye contact with that very person, you disregard all other people who are thinking about all sorts of things, yet when yours eyes fix its view on that stranger, you intuitively know, that it is that person who had a strong thought about you. This is psychic ability at work.

Let’s look at another example, let’s say out of the blue, a friend you haven’t seen for a while pops up in your thought, and next minute the phone rings or there is a knock on the door, and to your surprise it is the very person, you just thought of. How does this happen? Again it is your psychic intuition at work. It knows purely, yet it lives in the spiritual realm where many unexplained phenomenon exists. This spiritual realm as many cultures around the world believe co exists with our world.

Psychics who are attuned and aware can sense the vibrations rather can glimpse at this realm. Psychics throughout ages have tested the borders - boundaries of this realm. Using all sorts of methods be it prayer, meditation, trance like state, incantations or similar paths. A psychic will explore this realm without fear thus for this reason will know things that others wont. In our modern and busy lives we tend to want things at a click of a button, or we want to know things quickly as possible, yet realization of spiritual world takes much patience, to use our minds and think is one thing, to allow our hearts to actually contact and realize this spiritual realm is another subject all together.

Tolga Savas - International psychic clairvoyant offering psychic readings, spiritual guidance, dream analysis, psychic chat online , live psychic readings online, Kumalak the Mirror of Destiny, See the Future that is Now.





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05 May 2009

VISION AND REVISION

VISION AND REVISION
Writing On Writing Well and keeping it up-to-date for 35 years
By William Zinsser

“You should write a book about how to write,” my wife said in June of 1974 when I was complaining to her, as I often did, that I had run out of things to write about. At that time our family lived at Yale, where I taught writing and was master of Branford College. When the academic year ended, we would move to our summer house in Niantic, Connecticut, and there I would hole up for three months doing writing projects of my own. I worked in a shed (below) at the rear of the property, next to some woods, my Underwood typewriter perched on a green metal typing table under a light bulb suspended from the ceiling.

Caroline’s suggestion came from out of nowhere—I had never thought of writing a textbook—but it felt right. I had then been teaching my course at Yale for four years, and I liked the idea of trying to capture it in a book. Many questions, however, occurred to me. Who would I be writing for? What tone should I adopt? How would my book differ from all the other books on writing?

The dominant manual at that time was The Elements of Style, by E. B. White and William Strunk Jr., which was E. B. White’s updating of the guide that had most influenced him, written in 1918 by his English professor at Cornell. My problem was that White was the writer who had most influenced me. His was the style—seemingly casual but urbane and wise—that I had long taken as my own model. How could I not agree with everything he said about language and usage in The Elements of Style? He was Goliath standing in my path.

But when I analyzed White’s book, its terrors evaporated. The Elements of Style was essentially a book of pointers and admonitions: Do this, don’t do that. As principles they were invaluable, but they were only principles, existing without context or reality. What his book didn’t teach was how to apply those principles to the various forms that nonfiction writing can take, each with its special requirements: travel writing, science writing, business writing, the interview, memoir, sports, criticism, humor. That’s what I taught in my course, and it’s what I would teach in my book. I wouldn’t compete with The Elements of Style; I would complement it.

That decision gave me my pedagogical structure. It also finally liberated me from E. B. White. I saw that I was long overdue to stop trying to write like E. B. White—and trying to be E. B. White, the sage essayist. He and I, after all, weren’t really much alike. He was a passive observer of events, withdrawn from the tumult, his world bounded by his office at The New Yorker and his house in rural Maine. I was a participant, a seeker of people and far places, change and risk. At Yale I had also become a teacher, my world enlarged by every new student who came along. The personal voice of the teacher, not the literary voice of the essayist, was the one I wanted narrating my book.

For that I would need a new model—a writer I would emulate not for his subject but for his turn of mind, his enjoyment of what he was teaching. That book wouldn’t come from a professor of English, squeezing the language dry with rules of rhetoric. It would have to come from an entirely different field, and it did. My model for On Writing Well was American Popular Song: The Great Innovators, 1900–1950, by the composer Alec Wilder.

Wilder’s book was one I had been waiting for all my life, the bible that every collector hopes someone will write in the field of his addiction. I was a collector of songs—the thousands of Broadway show tunes, Hollywood movie songs, and popular standards written in the 40-year golden age from Show Boat in 1926 to the rise of rock in the mid-1960s. As a part-time club pianist, I thought I knew them well—the oldest of old friends. Wilder showed me that I didn’t.

To write his book, Wilder examined the sheet music of 17,000 songs, selecting 300 in which he felt that the composer had pushed the form into new territory. Along with his text, he provided the pertinent bars of music to illustrate a passage that he found original or somehow touching. But what I loved most about Wilder’s book went beyond his erudition. It was his total commitment to his enthusiasms, as if he were saying: “These are just one man’s opinions—take ’em or leave ’em.” His pleasure was to praise. That connected with my own principle of not teaching by bad example. I may cite some horrible example of jargon or pomposity to warn against the prevailing bloatage, but I don’t deal in junk. Writing is learned by imitation, and I want my students to imitate the best.

Thus I saw from Wilder’s American Popular Song that I might write a book about writing that would be just one man’s book. I would write from my own convictions—take ’em or leave ’em—and I would illustrate my points with passages by writers I admired. I would treat the English language spaciously, as a gift waiting for anyone to unwrap, not as a narrow universe of grammar and syntax. Above all, I would try to enjoy the trip and to convey that enjoyment to my readers.

I didn’t look at any other books on writing. I just sat down and wrote my own book. I wrote in the first person, starting with the very first sentence—highly untextbook-like behavior—and quickly found myself addressing the reader directly (“you’ll find,” “always remember,” “try not to”). It was a teacher’s style, not a writer’s style, and I fell into it naturally, working from the notes I had used in class.

I began by writing brief chapters on fundamental principles, such as clarity, simplicity, brevity, usage, voice, and the elimination of clutter. Then I settled into the heart of the book—longer chapters explaining how to write a lead, how to write an ending, how to conduct and construct an interview, how to write about travel and technology and sports, and and how to write other forms of nonfiction. Throughout, I supplied examples of writing I admired. My authors were widely different in personality and style, but they all wrote well. That was the premise I wanted to establish: that nonfiction is hospitable to an infinite number of voices if the writing is good.

My only concern was that I would go broke paying for permission to reprint all those excerpts. But then I consulted the “fair use” provision of the copyright law and found that an excerpt of 300 words or less—in a book-length work—could be used without payment. That rule was not only a financial lifesaver; it was the breakthrough that gave the book its pace. As an editor I knew that almost anything can be cut to 300 words; the material is somewhere in the marble, waiting to be quarried out. Therefore I selected passages that made a coherent point in less than 300 words and also preserved the author’s style and personality. Only in a few cases, when the writer needed an amplitude I didn’t want to violate, did I let an excerpt run longer. That 300-word limit saved the book from looking and feeling like an anthology of required readings. It was my book; I was the tour guide.

At that time nonfiction was still a man’s world; women mainly plied the quieter waters of invented truth—novels and short stories. But the feminist movement had begun to empower women to believe in their own reality, and they had begun to create a bold new literature of memoir, biography, and social and political concern. Only one woman, however, had grabbed my attention as an important long-form journalist: Joan Didion. Her newly published book of collected magazine pieces, Slouching Toward Bethlehem, was just the kind of writing I was trying to teach—personal, observant, engaged—and it had worked well for my Yale students. Now, in my book, I used several of her strong passages.

But otherwise it was a lineup of white males—mostly the same old lions who had influenced my generation of nonfiction writers: H. L. Mencken, George Orwell, Joseph Mitchell, Alfred Kazin, E. B. White, Alan Moorehead, Norman Mailer, Red Smith. I included three scientists who wrote with clarity and warmth (René Dubos, Loren Eiseley, and Lewis Thomas); an architect (Moshe Safdie); a film critic (James Agee); a music critic (Virgil Thomson); and a few other favorite stylists (Garry Wills, V. S. Pritchett), all highly respectable. But a few outlaws sneaked into the tent. One was Hunter S. Thompson, author of Fear and Loathing in Las Vegas, a narcotic salute to the departed ’60s. Another was Richard Burton, the Welsh actor, writing about his national religion of rugby. Both writers exemplified my point about the boundless hospitality of nonfiction. I also didn’t think they would turn up in any other books on writing.

My book was also heavily male in its language. The writer was referred to as “he” or “him.” So was the reader (“Coax the reader a little more; keep him inquisitive”). So was every other generic type: the humorist, the columnist, the critic. I was the product of a cultural lineage that excluded women by pronoun and never gave their absence a second thought. It would be another decade before Casey Miller and Kate Swift’s Handbook of Nonsexist Writing came along to wake us all up.

Another person who got excluded from my book was me. I was present as an authority figure, a teacher handing down teacherlike advice. But there was no mention of the work I had done in a long career of writing for newspapers and magazines. How had I dealt with the problems I was so blithely telling readers how to solve? But I sailed through half the summer keeping my own experience out of my book.

The reason was a fear of immodesty, born of the injunction that wasps shouldn’t “make a show” of themselves. It was all right for me to explain the decisions that other writers made, but not the ones I had made. Only gradually did that affectation strike me as foolish. I would find myself remembering some assignment that taught me a useful lesson, and I would think, “If that was so helpful to me, it would be helpful to other writers.” So I dipped my toe in the forbidden stream, allowing myself to describe how I constructed certain articles. But I never quite stopped expecting a knock on the door by the reticence police.

So the three months of summer raced by, the rattle of my Underwood mingling with the chatter of birds in the woods behind my shed, until Labor Day played its annual terminator role and sent us all back to New Haven. By then my book was about 85 percent finished, and I was pleased with its tone. Although the college division of Harper & Row, my longtime publisher, had given me a tentative nod of approval, it didn’t feel like a textbook. One day the thought popped into my head that the book might also appeal to general readers, and I told my trade editor at Harper’s, Buz Wyeth, that I would also be submitting it to him. I packed up the manuscript and took it down to the Niantic post office and mailed it in.

In mid-October Buz called to say he would like to publish the book in a hard-cover trade edition. That was a bolder decision than it may appear today; there was no book quite like it and no assurance that it would find a popular audience. Back at Yale, I wrote the remaining chapters, between other tasks, in my Branford College office, which was located beneath Harkness Tower and its 44-bell carillon. The book, called On Writing Well, was published in the spring of 1976—a slender volume of only 151 pages, its size only 8½ by 5½ inches. Nobody who saw it would expect it to be anything but what it was—just one man’s journey.

The book got a few pleasant reviews and sold in modest numbers, matching my own modest expectations. I had no inkling that On Writing Well would shift the direction of my life, taking me far beyond the classrooms of Yale. I began to get letters and calls from colleges inviting me to come and talk about writing to their students and faculty—a visit that often began with a lecture that was open to the whole town. Deciding which invitations to accept, I chose colleges in parts of America where I had never been. Almost all of them were colleges I had never heard of.

Today their names come back to me in a kaleidoscope of memory—small liberal arts colleges, their Gothic buildings woven into the landscape of town life. Some of those names are Whitworth College in Spokane, Washington; Centenary College in Shreveport, Louisiana; Gustavus Adolphus College in St. Peter, Minnesota; Millikin College in Decatur, Illinois; Ohio Wesleyan College in Delaware, Ohio; Denison College in Granville, Ohio, and Kentucky Wesleyan College in Owensboro, Kentucky. In memory I also revisit big universities with teeming campuses: Boise State, Wright State, Southeastern Missouri State, Brigham Young, the University of Arizona, the University of Southern Indiana, the University of Wisconsin. . . . On all those campuses I found professors dedicated to the nuts-and-bolts labor of teaching students to write well—doing a better job, I suspected, than it was being done at Ivy League colleges, where expository writing is a neglected waif in the temple of learning.

The huge bonus of those travels was to put me in touch with my readers. They told me which parts of the book they found most helpful and what subjects they hoped I would cover in future editions. What they liked most was that I made myself available. They weren’t hearing from a professor; they were hearing from a writer who had wrestled with the same problems they were facing. They also liked the book’s humor. Students, especially, couldn’t believe they had been assigned a textbook that actually made an effort to keep them amused.

So I was persuaded that my initial fear of immodesty was misguided. The best teachers of a craft, I saw, are their own best textbook. Students who take their classes really want to know how they do what they do—how they grew into their knowledge and learned from their wrong turns. Thereafter, in every edition, I wrote more revealingly, trusting my readers to trust me if I veered down some unlikely trail of anecdote to illustrate a point.

It now occurs to me that I didn’t really find my style until I wrote On Writing Well, at the late age of 52. Until then my style more probably reflected who I wanted to be perceived as—the urbane columnist and humorist and critic. Only when I started writing as a teacher and had no agenda except to be helpful did my style become integrated with my personality and my character.

For the second edition, in 1980, I responded to those early readers’ questions. I updated topical references and matters of usage, adding a section on jargon—a plague that teachers told me they found troublesome. At the request of many readers I wrote a chapter called “Writing in Your Job.” Most of that writing is pompous and impenetrable, damaging the organization it represents. My chapter tried to explain that institutions can be made human.

I broadened the “Sports” chapter to note some of the darker forces that had begun to corrupt that once-sanitized world. I also expanded the “Humor” chapter, which had previously dealt only with the uses of topical humor to make a serious point. Since then I had taught a humor-writing course at Yale that situated American humor in its longer historical context. Now I provided that history, adding passages by such pioneers as George Ade, Don Marquis, Ring Lardner, Donald Ogden Stewart, Robert Benchley, James Thurber, and S. J. Perelman.

So the book went back out into the world stronger and more helpful—and still less than 200 pages long.

By 1985, when it was time for a third edition, I had long been back in New York City, busy with writing projects that taught me many new lessons. One was a long piece for The New Yorker about a trip I took to Shanghai with the musicians Willie Ruff and Dwike Mitchell in 1981, when they introduced live jazz to China. In my article I dutifully explained everything I was absolutely sure a reader would need to know about Ruff and Mitchell and how I felt about their music. But the editor of The New Yorker, William Shawn, eliminated most of those sections, assuring me that the points I was so determined to make were implicit. I was nervous, but Shawn was right—readers had no trouble getting the point.

That lesson would strengthen everything I wrote thereafter. I learned to delete every word or phrase or sentence that told readers something they had already been enabled to know or were bright enough to deduce. I also tried to stop using phrases like of course and adverbs like surprisingly, predictably, understandably, and ironically, which place a value on a sentence before the reader has a chance to read it. Readers, I learned, are not as dumb as the writer thinks; they must be given room to play their role in the act of writing—to discover for themselves what’s surprising or predictable or understandable or ironic. They don’t want that pleasure usurped. That struck me as an important lesson, and I put it into a new section called “Trust Your Material.”

I also wrote a highly personal final chapter about the values that shaped my own writing, starting with the ethical values of my parents. Called “Write as Well as You Can,” it stated my credo that writers must set higher standards for their work than anyone else does—and must defend what they write against every editor or publisher or agent who tries to distort or dilute it.

But the biggest revolution was in the technology of how writers did their writing. Overnight, they had been given a machine called a word processor that wrenched them away from the bone-deep process of putting words on paper, and they were fearful about making the leap. Nobody was more fearful than I. But I forced myself to go out and buy one of the new contraptions, an early ibm behemoth, and to puzzle out its arcane commands (“initialize diskette”), discovering that it miraculously eased the drudgery of writing and rewriting and retyping. That also called for a new chapter.

Those three new chapters ran at the end of the third edition, adding substance to the book without pulling apart its fabric.

By 1990, however, America had changed considerably. On Writing Well was a child of the 1970s. I knew that its principles were still valid. But what about its references and its tone? Would it strike a new generation of readers as an old man’s book? I took a closer look and saw that my 14-year-old product was slowly slipping out of touch. Without a major overhaul it would wither and die.

Most obviously, much of the nonfiction I now admired was written by women. Yet my excerpted passages were still mostly by men—the graybeards who had been models for my generation of journalists, now gray-bearded ourselves. The language was also lopsidedly male; he and him were still the prevailing pronouns, though women readers had chided me for referring to the reader as he, pointing out that they did much of the nation’s reading and resented having to picture themselves as men.
I began by hacking at the pronouns. I found more than 100 places where I could eliminate he, him, his, himself, and man, either by switching to the plural or by altering some other component of the sentence. Then I took another look at all those male writers. Some of them no longer served my purposes and were gently eased overboard. I wrote a new chapter, on memoir, the glamorous new belle of the nonfiction form, and that provided a natural habitat for such newly fledged memoirists as Eudora Welty (One Writer’s Beginnings), Patricia Hampl (A Romantic Education), and Vivian Gornick (Fierce Attachments).

Other strong women tumbled into chapters that almost seemed to be waiting for them: the nature writer Diane Ackerman, the science writer Dava Sobel, the Texas regional writer Prudence Mackintosh, the movie critic Molly Haskell, the literary critic Cynthia Ozick. All of them came bearing new sensitivities that gave the book an emotional tenor it had lacked. Many of them also brought new information. Janice Kaplan, one of my Yale students, had carved a journalistic beat out of the immense gains made by women in physical stamina and athletic performance, and I expanded my sports chapter to include two passages from her magazine pieces.

Another woman writer, Kennedy Fraser, reviewing a book about the abused girlhood of Virginia Woolf, a tireless writer of journals, dia¬ries, and letters, revealed that what Woolf wrote in those intimate forms had been crucially helpful to her and other women contending with similar demons of loneliness and pain. Fraser’s voice of vulnerability, stunningly honest, had never been heard in the male-oriented world of On Writing Well. The “Humor” chapter was also stuck in the dark ages, and I added passages by writers like Woody Allen, Nora Ephron, and Garrison Keillor, who were tilting at modern quandaries and neuroses.

Finally, I wrote a new chapter called “A Writer’s Decisions.” I had discovered that the crippling problem for many writers is not how to write, but how to organize what they have written. Yet that skill is almost never mentioned or taught in writing classes. My chapter, strictly pedagogical, using myself as a laboratory specimen, analyzes sequentially the big and small decisions that went into a long magazine article about a trip that Caroline and I made to Timbuktu to look for a camel caravan in the Sahara. Teachers have told me that the chapter is unusually helpful because it puts readers into the mind of the writer during the process of construction.

When that fourth edition was published, in 1990, On Writing Well had sold a half-million copies. Bigger spurts were still to come. But they wouldn’t have been achieved without the regular tune-ups that saved the book from the fatal sin of not keeping up with the times.

Demographically, as always, America refused to hold still. By 1994 a tidal wave of immigration had reshaped the national character. Around me, the neighborhoods of New York were suddenly a tapestry of exotic faces, clothes, languages, shops, signs, foods, sounds, smells, and ceremonial customs. On Writing Well could no longer overlook those lively new Americans, and in the fifth edition I added a half-dozen passages by writers from other cultural traditions.

One passage, from The Woman Warrior, by Maxine Hong Kingston, the daughter of Chinese immigrants in Stockton, California, describes the acute shyness and embarrassment of being a child starting school in a strange land. Another, from Halfway to Dick and Jane: A Puerto Rican Pilgrimage, by Jack Agüeros, recalls the author’s boyhood in an urban neighborhood where several ethnic principalities existed within a single block, all fiercely defended.

Not all my writers from other cultures were born in other countries. Some grew up in the United States but felt no less like outsiders in white America. One was James Baldwin, whose The Fire Next Time, an electrifying account of his years as a boy preacher in Harlem, I still remembered 30 years later. Another native-born outsider, Lewis P. Johnson, a great-grandson of the last recognized chief of the Potawatomi Ottawas, describes a bittersweet quest for his lost identity in an essay called “For My Indian Daughter.”

Those immigrant and minority writers filled still another hole in On Writing Well. With my safely chosen samples of writing from my own culture, I had undoubtedly suggested that the only writers worth emulating were white people leading mainstream lives. Now I wanted to tell Americans of every ethnic origin that their own narratives were no less valid and that they could use forms like memoir to contend with the pain of adjusting to a new homeland.

The “Science and Technology” chapter was also showing its age. The writing was still fresh, but the science wasn’t. Partial rescue came with an article in Scientific American, written with warmth and linear clarity, on “The Future of the Transistor,” by Robert W. Keyes. But my big break came when I saw in The New York Times that the winner of the National Magazine Award for 1993 in the coveted category of reporting, defeating such traditional champs as The New Yorker, The Atlantic, Newsweek, and Vanity Fair, was a magazine called I.E.E.E. Spectrum. I don’t think I was the only reader of the Times who hadn’t heard of it. It turned out to be the magazine of the Institute of Electrical and Electronics Engineers, a professional association with 320,000 members. I found its office in the Manhattan telephone directory and walked over and got a copy of the award-winning article, “How Iraq Reverse-Engineered the Bomb,” by Glenn Zorpette.

The awards committee was right—it was a gem of investigative reporting. Constructed like a detective story, it traced the efforts of the International Atomic Energy Agency to monitor a secret program whereby the Iraqis, in violation of the agency’s disclosure rules, came close to building an atomic bomb. Zorpette’s article also couldn’t have been more current; Iraq and its weapons haven’t been out of the news since.

After that fifth edition, almost all the new material in On Writing Well (in the sixth edition, in 1998; the 25th anniversary edition, in 2001; and the 30th anniversary edition, in 2006) was self-generated, not written in response to external change. I wasn’t the same person who sat typing in a shed in Connecticut in 1974; the book and I had grown older together. Books that teach, if they have a long life, should reflect who the writer has become at later stages of his own long life—what new work he has done and how his thinking has evolved.

Among other changes, I had become more interested in the intangibles—beyond craft—that produce the best writing: matters of character, intention, values, confidence, and enjoyment. I had also done many kinds of writing that I had never tried before. Three were highly reportorial books: Mitchell & Ruff, about jazz; Spring Training, about baseball; and American Places, about 15 iconic American sites. In those books I learned to gather hundreds of facts and to let those facts speak for themselves, unvarnished. I learned to generate emotion by getting other people to tell me things they felt strongly about, not by waxing emotional myself. I learned not to wax.

Above all, I returned to the classroom. Since 1993 I’ve taught a night class in memoir writing at the New School, in New York, for men and women eager to go in search of who they are, who they once were, and what heritage they were born into. Teaching that class revealed two immobilizing traits I wouldn’t otherwise have known about. One was structural, the other psychological.

Most people starting on a memoir, I found, can already picture the jacket of the book: their name in big type, the handsome lettering of the title, and the tinted photograph of a child holding a pail by the seashore. They can also picture exactly what the book will say and how it will be constructed. Their biggest problem is how to find an agent and get it published. The only thing they haven’t thought about is how to actually write the book. Nobody has told them that they will only discover its shape and its content in the act of writing it—and that the finished book won’t much resemble the one they had in mind.

To focus my students on the process, rather than on the finished product, I invented a writing course that doesn’t require any writing. I only ask the women and men in my class to talk about their hopes and intentions and about the possible ways of getting where they want to go. That forces them to confront all the prior decisions that memoir insists on: matters of voice, tone, tense, attitude, scope, narrative, and the privacy of their family and friends. How do they plan to reduce the vast jumble of memories clamoring to be sorted out and described? A new chapter was written on that subject, called “The Tyranny of the Final Product.”

Teasing memories out of those bright and accomplished adults, I was also struck by how unconfident they were, how apologetic, how uncertain of the worthiness of the tale they wanted to tell, although the stories they eventually dredged up from the past always moved the rest of us with their powerful emotions. Women, in particular, felt that they needed permission to believe in their remembered truth. To give them that permission I wrote two new chapters: “The Sound of Your Voice” and “Enjoyment, Fear and Confidence.”
Later, in 2006, I added a chapter on family history, a cousin of memoir that is now attracting boomers and retired people, drawn by new technology that enables them to self-publish their saga for their children, their grandchildren, their friends, and their local library or historical society. With that chapter I felt that I had said almost everything a nonfiction writer might need to know. It only took 30 years.

On Writing Well sold its millionth copy in 2000. (Sales are now approaching 1.5 million.) It was a figure I could hardly believe or even imagine; I’ve never thought of myself as a “best-selling” author, and I’m still surprised to hear that someone knows my name and my books. The numbers that mean the most to me are the hundreds of readers who have written or called just to say how much they like the book and how much it helped them. Surprisingly often they use the phrase “You changed my life.” I don’t take that to mean that they found Buddhist enlightenment or quit smoking. What they mainly mean is that I cleaned out the sludge in their thinking that had paralyzed them from doing writing of any kind—a phobia not unlike the fear of cleaning out the closets or the basement. (The hard part of writing isn’t the writing; it’s the thinking.) Now, they tell me, I’m at their side whenever they write, exhorting them to cut every word or phrase or sentence or paragraph that isn’t doing necessary work. That, finally, is the life-changing message of On Writing Well: simplify your language and thereby find your humanity.

I particularly like to hear from people who came upon the book by surprise, never having thought of themselves as writers, and were taken by its sense of enjoyment. The following letter, from a young woman in Orlando, speaks for all the voyagers whose affection for the book has kept me company on the journey:

“I am the night duty manager at a resort campground. I have never aspired to being a writer, but I was persuaded to take over the job of reporter, writer and editor of our weekly newsletter. Because of my moaning and groaning about what to write and how to write it, my boyfriend gave me a copy of On Writing Well. Now I’m having a real blast!”


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